Friday, March 29, 2024

The Joy and Purification of Thanksgiving

BH


Following Purim is an amazing Shabbat called Shabbat Parah. This year, due to it being a leap year, it coincides with Parshat Tzav. Parshat Tzav elaborates on the guidelines and details of sacrifices introduced in Parshat Vayikra, including the Korban Todah, or the Thanksgiving offering. The Korban Todah is given by four types of people, each in a different scenario of danger, expressing gratitude to Hashem for the miraculous deliverance. These groups include those who emerged safely from the desert, those released from incarceration, individuals who recovered from severe illness, and those rescued from peril at sea.

Remarkably, the Korban Todah comprises 40 loaves of bread, featuring four distinct types with ten loaves of each. These include Challat Matzot, Rekikin, Murbechet, and actual Hametz. Notably, Hametz’s inclusion is unusual, as offerings typically exclude leavening agents, adhering strictly to Matzah without any souring or yeast. This anomaly underscores the significance of the Korban Todah in its unique composition.

Reb Noson delves into the intricate details of the Korban Todah, elucidating its profound significance and the expansive nature of gratitude. He illustrates how the four types of individuals mandated to offer this sacrifice on a personal level represent diverse scenarios.

Firstly, there are those who feel spiritually adrift, akin to traversing a desert without direction. Despite the arduous journey, when one reaches out to Hashem and emerges from this spiritual desert, gratitude and joy abound. However, this transformation requires a prerequisite of personal fortitude—strengthening oneself amidst adversity.

Secondly, there are individuals who sense confinement, akin to being imprisoned by life’s obstacles. Overcoming such impediments elicits profound thanksgiving, necessitating the cultivation of inner strength and resilience amidst frustration.

Thirdly, there are those spiritually ailing, grappling with confusion and lethargy akin to a debilitating illness. Overcoming such spiritual malaise demands fortitude against succumbing to despair, leading to a renewal of gratitude upon emergence.

Lastly, there are those who face the tumultuous seas of spiritual struggle, experiencing highs and lows akin to being lifted to the heavens only to plummet to the depths. Amidst this daunting journey, maintaining joy is paramount to stave off despair, ultimately culminating in expressions of gratitude upon safe passage.

These narratives underscore the transformative power of gratitude in navigating life’s diverse challenges, requiring inner strength and resilience to emerge with thanksgiving intact.

Reb Noson also delves into the significance of the number ten in Judaism and the Torah, elucidating its profound symbolism. Beyond its association with the Ten Commandments, the Ten Utterances of Creation, the Ten Sephirot, and the ten levels of holiness in the Holy Land and the Temple, Reb Noson expounds on the ten types of melody.

King David utilized ten types of melody in composing the Book of Psalms. These melodies hold a healing power capable of uplifting every Jew, regardless of their circumstances, and instilling them with the light of joy to persevere and continue in life.

Therefore, the inclusion of ten loaves of each of the four types of bread in the Korban Todah serves to activate joy through these melodies. Reb Noson proceeds to elaborate on the four types of bread. The first, Challat Matza, derives its name from the concept of Challah, the portion of dough separated during bread-making, symbolized by the numerical value of its letters (43 – ח=8 ל=30 ה=5).

43 – “Gam” in Hebrew, meaning “also,” emphasizes its connection to Malkhut in Kabbalistic teachings. This phrase, “Gam Zot,” signifies inclusion and completeness.

The ultimate goal is to navigate and overcome the challenges represented by Chametz, reaching a pinnacle of joy and gratitude

Reb Noson further elaborates, drawing from Rebbe Nachman’s teachings in Lesson 24, to explain the sequential stages of joy activation represented by each type of bread in the Korban Todah.

The initial stage involves elevating Malkhut, the Divine Kingship, from the clutches of evil forces through joyous effort. This elevation is symbolized by the first ten loaves of Challat Matzah, indicating the triumph of joy in lifting Malkhut from exile.

The second stage is depicted by the Rekikin, thin flat loaves, which symbolize the flattening of spiritual adversaries through joy. By engaging in mitzvahs with joy, one’s “spiritual legs” metaphorically trample over obstacles.

Moving on to the third stage, Murbechet, boiled bread resembling bagels, signifies the inflamed mind fueled by bodily fluids akin to oil. After elevating the mind through joy and overcoming adversaries, one achieves a heightened receptivity to divine wisdom and intellect.

Finally, the fourth stage introduces Chametz, symbolizing the souring of the mind with negative thoughts and setbacks. Despite its danger, overcoming this stage demonstrates one’s resilience and willpower to endure through faith and joy. Chometz represents a higher level than Matzah, signifying the ability to withstand adversities and emerge with heightened joy.

Thus, each type of bread in the Thanksgiving offering encapsulates a distinct aspect of the journey towards joy and spiritual elevation.

Remarkably, the concept of Chametz aligns seamlessly with Parshat Parah. King Solomon famously remarked about the red heifer, stating its enigmatic nature, that it is impossible to understand. The red heifer possesses the unique ability to purify the impure while simultaneously rendering the pure impure. Understanding how it purifies the impure is comprehensible; it was sprinkled upon those contaminated by contact with a dead body, enabling them to enter the Holy Temple in Jerusalem after a specific purification process.

However, perplexingly, those involved in preparing the formula of the red heifer, the Kohanim, became impure in the process. This paradoxical aspect of the Parshat Parah—making pure impure—defies conventional logic. While many mitzvot in the Torah have reasons or rationales behind them, Parshat Parah stands as an exception, beyond human comprehension.

Indeed, while Torah often offers explanations for mitzvot, the red heifer serves as a reminder that even those with apparent rationales are ultimately beyond full human understanding. Delving into the depths of Torah reveals layers of complexity that challenge our comprehension, echoing the sentiment that the ultimate goal of knowledge is recognizing the vastness of what remains unknown.

This underscores the essence of Torah study. Engaging in rigorous learning not only expands knowledge but also deepens awareness of the limitless depths of Torah wisdom. Through rigorous study and contemplation, individuals come to realize the boundless expanse of Torah knowledge, humbly acknowledging the vastness of what lies beyond their grasp. Thus, far from discouraging learning, this realization fuels an insatiable thirst for knowledge, driving individuals to explore the depths of Torah wisdom despite its unfathomable complexity.

This is the significance of Parshat Parah. The ashes of the Red Heifer purified from the most severe impurities, illustrating that a combination of Torah study and faith—acknowledging what one knows and doesn’t know—can purify even in the direst circumstances. This level of Torah and Emunah – faith – can cleanse a person, no matter the gravity of their transgressions.

Parshat Parah, following Purim, aligns with the progression of spiritual elevation seen in the Korban Todah, moving from joy to overcoming adversity to intellectual attainment and ultimately to purity. Just as the Korban Todah expresses gratitude for deliverance from danger, Parshat Parah signifies reaching a level of purity through faith and Torah study.

The cow, or Parah, chosen for this mitzvah serves as a reminder for humans to emulate its simplicity and obedience. Just as the cow follows instructions without question, individuals facing aspects of Torah beyond their understanding should rely on simple faith. This blend of faith and Torah study serves as the key to purification.

As we observe Shabbat Parah, may we experience a renewed sense of purity and embark on a fresh beginning, guided by the principles of faith and Torah study.

(This article also appears on the BRI breslov.org website: https://breslov.org/the-joy-and-purification-of-thanksgiving/)

For a video presentation of the above article: https://youtu.be/2ZCCwgqVFSo:


~~~

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Meir Elkabas
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The Supernatural Miracles of the Makom

 BH



The Great Light and Miracle of Pesach

 BH


If you have been inspired by this class/lecture please share it with your friends etc. Thank you. 

 Based on Likutey Moharan lesson 24:

Why did Hashem have to intervene and shine a high and lofty light to bring the Jews out of Egypt when the normal procedure should have been to let the Jews slowly build up a level of intellect matching the redemption mode needed?

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Friday, March 15, 2024

Parshat Pekudey - The Mishkan's Supernatural Power

 BH


The Torah invests greatly in detailing the Mishkan/Holy Temple’s construction and significance. What was the purpose of the Holy Temple? It serves as an interface beacon between us and Hashem.

This world, composed of physical matter, is our makom—our place. Hashem is the root and source of everything, also referred to as the Makom, meaning the Place. Logically, when Hashem created us, our goal became to connect from this physical realm to Him. However, this connection isn’t easy. Throughout history, Jews have attempted, often unsuccessfully, to bridge this gap.

Consider the golden calf incident: Jews, expected to connect to Hashem after receiving the Torah at Mount Sinai, faltered, turning to idolatry. To rectify this, a beacon was needed—a place to connect to Hashem. The Mishkan/Holy Temple, made of physical materials yet designed according to Hashem’s specific prescriptions, served this purpose. Once properly constructed, the Shekhinah descended, making the Temple a “makom” for Hashem’s Presence in our world.

When we pray anywhere in the world, we face the Holy Land —Yerushalayim, the Temple Mount and the Holy of Holies. This direction serves as our connector to Hashem. Thus, the Temple is both physical and spiritual—an interface connecting us to Hashem.

Our assistance comes from the Temple and the Tabernacle because on our own, attempting to transcend physicality to connect with God proves challenging—we often falter easily. Thus, in the absence of the Beit HaMikdash and the Mishkan, we turn to synagogues and study halls—our Mikdash Me’at, as the Gemara teaches. These places serve as miniature sanctuaries, where Jews gather to pray and learn.

Why the emphasis on unity in these spaces? Reb Noson elaborates: The physical world operates within the confines of natural laws, devoid of miracles. Miracles stem from the supernatural, from the spiritual realm beyond nature. The source of all miracles lies in the holy Temple, even post-destruction. The Beit Hamikdash and the Mishkan, with their dual nature—half physical, half spiritual—serve as conduits for supernatural occurrences.

When we pray, facing the Temple, we implicitly seek miracles. Whether in a minyan or during personal reflection (Hitbodedut), all blessings and miracles originate from the Beit Hamikdash. This notion is reflected in Halacha: when one encounters a site of past miracles, one recites a blessing, attributing the miracle to Hashem’s intervention. The term “Makom” is used (שעשה לי נס במקום הזה), signifying both a physical place and symbolizing Hashem and the Temple, emphasizing that miracles flow from the spiritual realm into our physical world through the Temple.

Therefore, the Temple is essential—it serves as our conduit to draw down the light and energy of supernatural miracles into our prayers, bridging the gap between the physical and spiritual realms.

This is the essence of the Temple and why the Torah places such significance on the construction of the Mishkan. We all require this intermediary conduit—not, God forbid, to pray to it, but to connect with God. We need a physical structure infused with spirituality, mirroring our own composition—physical bodies with spiritual souls. Alone, it’s easy to falter, but unified by a structure, by collective effort, the light can descend.

Understanding this sheds light on why Haman and his sons sought to halt the rebuilding of the Second Temple. Historical background in the Megillah recounts how Cyrus the Great permitted Jews to commence the reconstruction, only for Haman’s descendants to intervene. Even King Achashverosh, while granting Queen Esther nearly any request, drew a line at rebuilding the Temple—the very heart of Jewish spirituality. Why the resistance? The Temple symbolized everything they opposed—the pursuit of an exclusively atheistic existence, materialism, and disbelief in miracles and the supernatural.

For Haman, his sons, and Achashverosh, success stemmed from worldly power and wealth, not Divine intervention. The Temple, with its promise of supernatural miracles through physical means, directly contradicted their worldview. Their opposition stemmed from a desire for self-reliance and worldly achievements, the antithesis of the Temple’s purpose.

Thus, the Temple’s greatness lies in its defiance of such worldly values. Its significance remains paramount, fueling our hope for the rebuilding of the Third Temple. As we prepare during these Shabbatot and celebrate the miraculous events of Purim, may we merit its swift realization, with the help of Hashem.

This article also appears on the BRI breslov.org website: https://breslov.org/the-mishkans-supernatural-power/

To view a video presentation of the above article: https://youtu.be/rIXEdvM53fg


~~~

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Shabbat Shalom, and have an amazing week

Meir Elkabas
WhatsApp: +1-732-800-1863


Wednesday, March 13, 2024

From Makom to Makom

 BH


BH

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Likutey Moharan lesson 24 007-9d

The terminology of Makom as both place and a reference to Hashem - something which seems so contradictory - and yet they are both connected through the factor of multiplication which is called "hitting" in the terminology of Gematria etc. (Also discussed is the Shekalim of Haman)

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Tuesday, March 12, 2024

The Mentality of Matzah vs. Chametz

 BH


If you have been inspired by this class/lecture please share it with your friends etc. Thank you. 

 Based on Likutey Moharan lesson 24: 

Likutey Halakhot, Orach Chaim, Nefilat Apayim #4 011-3

How the Jews in Egypt did not yet have the power of the settling and structuring of the mind to properly absorb and delve into the high level light of intellectual experience that Hashem shone into them at the Exodus, and that is why it was totally forbidden and dangerous to eat Chametz at the time as the fermentation and leaving status of that nourishment will cause them to ferment their minds at a time that they need to run out of Egypt etc.

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Friday, March 8, 2024

Parshat Shekalim - Activating Joy

 BH


Reb Noson explores the significance of Shabbat Shekalim. He begins by explaining the nature of Shekalim—an obligatory tax, but essentially a form of charity. Every Jewish male over 20 was required to contribute a coin per head, termed beka la’gulgolet. These half-shekel coins were not just for a head count but served as a charity tax for the Temple. Proceeds were designated for communal sacrifices, including the daily communal sacrifices (korbanot) and the Ketoret, the Temple’s incense.

Reb Noson contends that Shabbat Shekalim marks the start of the preparation for Purim, Pesach, and eventually Shavuot. The timing in Adar, as explained by the Mishnah and Gemara, aligns with historical practices surrounding the census and money collection.

Delving deeper, however, Reb Noson suggests that this mandatory charity holds profound significance. He asserts that the key to our preparation for salvation, mirrored in Pesach and Shavuot, lies in joy. Citing Isaiah, “Ki Besimcha Teitzehu” (for with joy you will leave the exile), he emphasizes the centrality of joy in the redemption process.

The Holy Temple and its sacrifices aimed to bring atonement, light, and joy to the world. The Temple’s purpose was to illuminate the connection between people and Hashem, instilling a profound sense of purpose and meaning. The sacrifices, symbolized by the root word “L’Karev” (to draw close), aimed to bring people closer to Hashem, evoking unparalleled joy. The Ketoret, with its fragrances, symbolized the extraction of holiness from the forces of evil, working in tandem with sacrifices to draw all closer to holiness.

Now, the Tzedakah money, the Shekalim, constituted an obligatory contribution towards the Korbanot and Ketoret. Since these donations went into items fostering happiness in the world, Reb Noson asserts that this specific charity, Machatzit HaShekel, directed towards the Temple, inherently brings joy. The Machatzit HaShekel activates the concept of joy.

Expanding on this, Reb Noson takes a further step: the Torah stipulates that each male head over the age of 20 must contribute a coin, referred to as Beka L’Gulgolet. Beka denotes the coin currency, a half-shekel coin per gulgolet, with gulgolet literally translating to a skull. In Kabbalah, gulgolet refers to the highest level above the Sefirot, known as the Keter—the gateway to the Infinite Light.

When facing life’s challenges, frustrations, confusion, and lack of clarity, what is needed for assistance is a light from this gulgolet, the level of Keter. However, accessing the Keter is not a straightforward task; it requires breaking through to activate the Infinite Light that can provide assistance. Beka, while translating as a coin, also conveys the meaning of cutting, cracking, or making an incision—a Bekiah. Beka l’gulgolet implies that the Machatzit HaShekel charity functions as a means to crack open the Keter, enabling clarity in life.

On a practical level, this means that tapping into joy in life brings a significant gain—clarity. Clarity stands as life’s greatest gift, serving as consolation, healing, and remedy when faced with frustrations, confusions, and doubts. When joy is present, it brings forth Beka l’gulgolet, ushering in a clarification of light from beyond the Keter. Reb Noson’s insight emphasizes the profound connection between joy and the invaluable gift of clarity in life.

Now, what’s truly remarkable is that this tax, this charity, is not a voluntary act; the Torah imposes it as an obligation on the Jewish people. Unlike regular Tzedaka, where individuals can decide whether or not to give, this specific obligation carries significant weight. Failure to give Tzedaka comes with severe consequences. However, there’s a catch—a person doesn’t have to give to an unworthy cause. If there are doubts about the honesty or worthiness of the recipient or organization, one can refrain from giving. This cautious approach is a year-round consideration influencing our decisions to give or not.

However, in the case of the Shekalim, the Torah is unequivocal—there are no questions. Every Jewish male is obligated to give. But why does the Torah mandate this form of Tzedaka? The answer lies in the Torah’s understanding that this Tzedaka is not just any charity; it is what will bring joy into one’s life through the Korbanot and the Ketoret. The Torah recognizes the universal need for joy, especially as winter gives way to Adar, the month heralding joy and festivity.

Transitioning from the cold winter nights of Tevet and Shevat, marked by sadness and negativity, into the month of high Simcha doesn’t happen effortlessly. Recognizing this, the Torah foresaw the necessity for a joy boost. Hence, the obligation of the Tzedaka tax in the form of Shekalim. The Torah mandates it because, ultimately, every individual will benefit tremendously from the joy it activates. This underscores the unique purpose and importance of the Tzedaka tax of the Shekalim.

It’s intriguing how, in our leap year, the connection with Parshat VaYakhel becomes evident. This portion discusses the donations made by the Jewish people for the construction of the Mishkan as a rectification for the sin of the golden calf. One noteworthy aspect is that when Moshe informed the people about the need for donations—gold, silver, copper, various materials, and dyes—the collectors had to plead with him to stop because the people were giving too much. This scenario is unique, as typically, collecting charity for truly worthy causes requires considerable effort to convince people to contribute. Here, the Torah portrays the Jews eagerly rushing to give Tzedaka for the Mishkan, prompting Moshe to intervene and halt the influx of donations.

Interestingly, the parsha highlights a secret about fundraising. In the world, organizations invest significant effort in fundraising campaigns, using various strategies to encourage donations. However, the Torah, through the Mishkan and Shekalim, reveals a powerful insight: the key to successful fundraising lies in connecting the act of giving with joy.

The Jews understood that the Mishkan’s purpose was to bring joy and rectify the sorrow that led to the golden calf incident. The Mishkan, through its offerings and incense, was designed to infuse joy into the world. Recognizing this, the Jewish people eagerly donated.

Successful fundraisers today follow a similar principle. To encourage giving, they aim to create a joyful atmosphere—offering good food, music, and entertainment. By associating the act of giving with happiness, people are more inclined to contribute willingly. This timeless wisdom from the Torah, found in Parshat VaYakhel and the Shekalim, remains relevant in understanding the dynamics of successful fundraising.

Thus, both Parshat Shekalim and Vayakhel unfold an incredible point about the obligation of Shekalim and why the Jews gave so generously towards the Mishkan. It underscores how Simcha, joy, is the key in this situation—a win-win scenario benefiting both the Temple, as the receiver, and the giver, who gains tons of activated joy.

In our current times without the Temple, Rebbe Nachman advises giving charity to the Holy Land especially during Adar, mirroring the Shekalim’s essence. This act serves as a substitute, as close as possible, to supporting the Temple. Contributing to Eretz Yisrael, especially in Adar, becomes a means to activate joy, all in preparation for Purim.

Rebbe Nachman places significant emphasis on being happy on Purim as a pivotal element for the entire year. The joy of Purim sets the stage for Pesach, which, in turn, prepares for Shavuot, creating a spiritual progression. The Rebbe asserts that investing in Purim joy is a safeguard for Pesach, as this happiness spills over into spiritual growth throughout the year.

As we approach Purim, the Breslov tradition places great importance on praying for happiness during this period. Coupled with the Tzedakah of Shekalim, directed today towards the Holy Land, this practice aims to infuse joy into the upcoming festivities.

May this Shabbat Shekalim awaken us with a profound boost of joy, setting the stage for a joyous Purim, Pesach, and Shavuot ahead.

(This article also appears on the BRI breslov.org website: https://breslov.org/activating-joy/)

For a video presentation of this article:


Shabbat Shalom and Chodesh Tov!
Meir Elkabas